Luke 5:36

5:36 He also told them a parable: ¹  “No one tears a patch from a new garment and sews ²  it on an old garment. If he does, he will have torn ³  the new, and the piece from the new will not match the old. ⁴ 

Luke 6:17

The Sermon on the Plain

6:17 Then ⁵  he came down with them and stood on a level place. ⁶  And a large number ⁷  of his disciples had gathered ⁸  along with ⁹  a vast multitude from all over Judea, from ¹⁰  Jerusalem, ¹¹  and from the seacoast of Tyre ¹²  and Sidon. ¹³  They came to hear him and to be healed ¹⁴  of their diseases,

Luke 10:3

10:3 Go! I ¹⁵  am sending you out like lambs ¹⁶  surrounded by wolves. ¹⁷ 

Luke 12:58

12:58 As you are going with your accuser before the magistrate, ¹⁸  make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, ¹⁹  and the officer throw you into prison.

[5:36]  ¹ sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.

[5:36]  ² tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  ³ tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  ⁴ sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.

[6:17]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ⁶ tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.

[6:17]  ⁷ tn Grk “large crowd.”

[6:17]  ⁸ tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.

[6:17]  ⁹ tn Grk “and.”

[6:17]  ¹⁰ tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:17]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ¹² map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ¹³ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[6:17]  ¹⁴ sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.

[10:3]  ⁹ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:3]  ¹⁰ sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

[10:3]  ¹¹ sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

[12:58]  ¹³ sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).

[12:58]  ¹⁴ sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).